Examination and Rejection (preaching resource for 11/9/25, 22nd Sunday after Pentecost)

This post exegetes Luke chapter 20, providing context for the Gospel reading on 11/9/25, the 22nd Sunday after Pentecost. Insights are drawn from Warren Wiersbe ("The Bible Expository Commentary"), Howard Marshall ("New Bible Commentary"), and Robert Farrar Capon ("Kingdom, Grace, Judgment").

"Christ Accused by the Pharisees" by di Buoninsegna
(public domain via Wikimedia Commons)

Introduction

In Luke chapter 20, we continue with Jesus through the events of Holy Week. The Jewish religious leaders are aggressively examining him, determined to find (or to invent) cause to reject him. This is as Jesus prophesied: "The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law…." (Luke 9:22). This is a great irony, for each year, during this very week, the Jews examined the lambs chosen for Passover sacrifice, rejecting any found to be blemished (Ex. 12:1–6). So now comes Jesus, the sacrificial Lamb of God (John 1:29), being examined, and though without blemish (Luke 23:4, 14), being rejected by Israel’s leaders. Throughout this mockery of justice, Jesus remains master (Lord of all), not victim. In fact, he examines his examiners, exposing their blemishes! Though the religious leaders seek to interrogate Jesus, it is he who questions them—and their responses reveal ignorance, hatred and unbelief. The questions asked in this chapter center on Jesus in relation to four men: John the Baptist, Caesar, Moses and David. 

A question about John the Baptist 

Luke 20:1–19

1 One day as he was teaching the people in the temple courts and preaching the gospel, the chief priests and the teachers of the law, together with the elders, came up to him. 2 "Tell us by what authority you are doing these things," they said. "Who gave you this authority?"

It’s probably Tuesday of Holy Week, the day after Jesus cleansed the temple—a dramatic event that captured the attention of the people and aroused the anger of the Jewish religious leadership. The fact that Jesus is now teaching in the temple makes them even more indignant, and so they confront him with a question: “By what authority Jesus are you doing these things? And if you do have any authority, who gave it to you?” The issue of authority is prominent in this chapter. The three groups of religious leaders referred to here (chief priests, teachers of the law and the elders) make up the Sanhedrin—a sort of Jewish ‘parliament,’ composed of 71 leaders under the chairmanship of the High Priest. By establishing his own authority within the context of the temple, Jesus is calling into question the authority of the Sanhedrin. They have appointed authority, but Jesus’ authority is intrinsic to who he is as the incarnate Son of God. Feeling quite threatened by Jesus, the religious authorities challenge Jesus with a question: “By what authority are you doing these things?” They seek to trap him in a dilemma where no matter how he answers he will be in trouble. If Jesus says he has no authority, he will be in trouble with the Jews for invading their temple and acting like a prophet. If he says his authority is from God, he will be in trouble with the Romans who are on alert for would-be messiahs, especially during the Passover season (Acts 5:34–39; 21:37–39). Understanding what they are up to, Jesus replies with a counter-question:

3 He replied, "I will also ask you a question. Tell me, 4 John's baptism-- was it from heaven, or from men?" 

Let them first, says Jesus, tell him whether John the Baptist received his authority from heaven (from God; see Luke 15:18), or from men. If they reply ‘From heaven’ Jesus can ask why they do not accept him; it would also imply that he himself has divine authority. But if they deny John’s authority, they will be in trouble with the people who regard John as a prophet. 

5 They discussed it among themselves and said, "If we say, 'From heaven,' he will ask, 'Why didn't you believe him?' 6 But if we say, 'From men,' all the people will stone us, because they are persuaded that John was a prophet." 7 So they answered, "We don't know where it was from." 8 Jesus said, "Neither will I tell you by what authority I am doing these things."

Their answer, "We don’t know," is pitifully weak, and Jesus in effect wins the argument. Yet the story is not about Jesus outwitting people in argument, it’s about their rejection of divine authority, which means now their rejection of Jesus, who further exposes their true colors by telling a parable: 

9 He went on to tell the people this parable: A man planted a vineyard, rented it to some farmers and went away for a long time. 10 At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. 11 He sent another servant, but that one also they beat and treated shamefully and sent away empty-handed. 12 He sent still a third, and they wounded him and threw him out. 13 Then the owner of the vineyard said, 'What shall I do? I will send my son, whom I love; perhaps they will respect him.' 14 But when the tenants saw him, they talked the matter over. 'This is the heir,' they said. 'Let's kill him, and the inheritance will be ours.' 15 So they threw him out of the vineyard and killed him. What then will the owner of the vineyard do to them? 16 He will come and kill those tenants and give the vineyard to others.

Jesus’ audience understands his reference to the “vineyard” as speaking of the Jewish nation (Psa. 80:8ff; Isa. 5:1–7). God blessed Israel abundantly and gave them an abundant land. Instead of being grateful, the nation proceeded to rob God and reject his messengers. God was patient and sent them one servant after another, but they refused to obey. Finally, he sent his beloved Son (Luke 3:22) and they killed him. Under Jewish law, any man could lay claim to ownerless property. The tenants may have concluded that the owner was dead; otherwise he would have come himself. If they killed his son, then they could claim the vineyard as their own. This is exactly the way the religious leaders were thinking as they stood before Jesus (John 11:47–54). With this parable, Jesus exposes the hearts and motives of these religious leaders—they are examined and found wanting. Jesus is also announcing his own death and warning the crowd about their unbelief:

16b  When the people heard this, they said, "May this never be!"  17 Jesus looked directly at them and asked, "Then what is the meaning of that which is written: "'The stone the builders rejected has become the capstone'? 18 Everyone who falls on that stone will be broken to pieces, but he on whom it falls will be crushed." 

Jesus here quotes Psalm 118—understood to be a messianic psalm. It’s words had been shouted by the crowd when Jesus rode into Jerusalem on Sunday. By applying this Psalm to himself, Jesus is clearly claiming to be the promised Messiah. The “builders” who reject him are, of course, these Jewish religious leaders. They are stumbling in unbelief over Jesus, the “rock of Israel,” and are thus judged.  Jesus probably also referring to Daniel 2:34–35, 44–45, where the Messiah is a “smiting stone” that crushes all resistance. Jesus thus warns them that they will be destroyed if they continue in rejecting him. Luke probably wants us also to remember that Jesus’ disciples are also about to stumble over Jesus in unbelief. Yet, they will  recover, learning to trust Jesus as the “capstone” (foundation or cornerstone) of the assembly of believers (the church; see 1Cor. 3:11; Eph. 2:20). All this is more than these religious leaders can handle, and they respond to Jesus not with belief, but with anger grounded in self-protective fear:

19 The teachers of the law and the chief priests looked for a way to arrest him immediately, because they knew he had spoken this parable against them. But they were afraid of the people.

A question about Caesar 

Luke 20:20–26

20 Keeping a close watch on him, they sent spies, who pretended to be honest. They hoped to catch Jesus in something he said so that they might hand him over to the power and authority of the governor. 21 So the spies questioned him: "Teacher, we know that you speak and teach what is right, and that you do not show partiality but teach the way of God in accordance with the truth. 22 Is it right for us to pay taxes to Caesar or not?" 23 He saw through their duplicity and said to them, 24 "Show me a denarius. Whose portrait and inscription are on it?" 25 "Caesar's," they replied. He said to them, "Then give to Caesar what is Caesar's, and to God what is God's." 26 They were unable to trap him in what he had said there in public. And astonished by his answer, they became silent.

The Jewish religious leaders now send spies to help them entrap Jesus. The spies examine Jesus with a question about taxes and Roman authority. Their hope is that in answering, Jesus will be forced into offending either the Jews (“Pay the tax!”) or the Romans (“Don’t pay!”). Jesus sees their ploy and turns the discussion toward a higher level, forcing the spies to think about the relationship between the kingdom of God and the kingdoms of men. Jesus knows that governmental authority is instituted by God and that we live as good citizens when we obey the authorities (see Romans 13). If their command conflicts with obedience to God, we must, of course, obey God (Acts 4:19–20; 5:29), but always in ways that are honorable. Jesus’ point is that it is Caesar’s image and name on this coin, thus it is basically his currency. Paying the tax therefore means returning to Caesar that which belongs to him. Jesus’ logic is so godly and compelling that the spies have no retort. They too are examined and found wanting.

A question about Moses 

Luke 20:27–40

27 Some of the Sadducees, who say there is no resurrection, came to Jesus with a question. 28 "Teacher," they said, "Moses wrote for us that if a man's brother dies and leaves a wife but no children, the man must marry the widow and have children for his brother. 29 Now there were seven brothers. The first one married a woman and died childless. 30 The second 31 and then the third married her, and in the same way the seven died, leaving no children. 32 Finally, the woman died too. 33 Now then, at the resurrection whose wife will she be, since the seven were married to her?" 34 Jesus replied, "The people of this age marry and are given in marriage. 35 But those who are considered worthy of taking part in that age and in the resurrection from the dead will neither marry nor be given in marriage, 36 and they can no longer die; for they are like the angels. They are God's children, since they are children of the resurrection. 37 But in the account of the bush, even Moses showed that the dead rise, for he calls the Lord 'the God of Abraham, and the God of Isaac, and the God of Jacob.' 38 He is not the God of the dead, but of the living, for to him all are alive." 39 Some of the teachers of the law responded, "Well said, teacher!" 40 And no one dared to ask him any more questions.

Next to examine Jesus come the Sadducees with a hypothetical question based on the Law (Gen. 38; Deut. 25:5–10). The Sadducees accept as Scripture only the five books authored by Moses (the Pentateuch). Based on their interpretation of these books, they do not believe in angels, spirits, or a bodily resurrection. Jesus replies to their question by pointing out that it reveals assumptions that limit God’s power and deny God’s written word. In his comments, Jesus infers that resurrection is not mere reconstruction but the miraculous granting of a new body (Paul addresses this in 1Cor. 15:35–50). Thus the resurrection life with God is not a mere continuation of this present life. We will be given a new, glorified body. Though it will maintain our personal identity, it will not be subject to death—and thus there is no need for marriage for the purpose of childbearing. 

Jesus counters the position held by the Sadducees with Scripture—particularly the account in Exodus 3. There God identifies himself with Abraham, Isaac, and Jacob, and affirms that these three are very much alive. If so, then they must be “out of the body,” for their physical bodies are now dust. Thus, there must be a certain type of life after death apart from the body. However, God cares about the whole person—spirit (soul) and body. Hence, God will not keep us disembodied spirits forever, but will give us glorious resurrection bodies as well. Another factor in Jesus’ use of this passage is to remind them of God’s covenantal relationship with the patriarchs. He made promises of earthly blessing to them and their descendants, but there can be no glorious new heaven and new earth if there is no bodily glory for God’s children. Jesus thus affirms what the Sadducees deny: the hope of bodily resurrection. This is a key issue, because Jesus’ own death and bodily resurrection, which means life for all, is just a few days away. So now the Sadducees have been examined and found wanting as well.

A question about David 

Luke 20:41–44

41 Then Jesus said to them, "How is it that they say the Christ is the Son of David? 42 David himself declares in the Book of Psalms: "'The Lord said to my Lord: "Sit at my right hand 43 until I make your enemies a footstool for your feet." ' 44 David calls him 'Lord.' How then can he be his son?"

Jesus is now addressing the Pharisees (see Mat 22:41)—examining them concerning their view of the Messiah’s identity. They believe that the Messiah will be David’s son. Jesus builds on this belief and refers them to Psalm 110 where David declares the Messiah to be his Lord—how then can the Messiah also be David’s son? The only explanation is that the Messiah must be both God (Lord) and man (son through the flesh). Just a couple of days before, on Palm Sunday, the multitudes had acclaimed Jesus as Son of David, and he had not rebuked them. Now, by applying Psalm 110:1 to himself, Jesus is claiming to be the promised Messiah, the Son of God. Jesus thus has them cornered—they have no excuse not to believe in him. But they will not. Why? Because their hearts are hardened and their minds made up—they are victims of a self-imposed blindness (John 12:37–50). They do not have the courage to confess the truth, and, instead, persecute those who do. And so Jesus warns his followers:

45 While all the people were listening, Jesus said to his disciples, 46 "Beware of the teachers of the law. They like to walk around in flowing robes and love to be greeted in the marketplaces and have the most important seats in the synagogues and the places of honor at banquets. 47 They devour widows' houses and for a show make lengthy prayers. Such men will be punished most severely."

The hypocritical religious leaders desire not sincere service of God, but public recognition. That is why they wear ostentatious garments, expect special titles, and look for special seats at public gatherings. This is a double tragedy: First, their hypocrisy is a cover-up to fool and exploit people. Second, they are rejecting their Messiah. Though they are experts in the Hebrew Scriptures, they do not apply their truths to their own lives. They too are examined and found wanting. Their religion is nothing but an empty shell.  

Conclusion

Matthew’s Gospel (Mat 23:37ff) tells us that at this point Jesus utters a lamentation over the Jewish nation. He has come to his own in love; he has given them many opportunities —yet they reject him in unbelief. His presence among them constitutes their examination, and they are found to be deeply “blemished.” They cannot serve as their own sacrificial lambs! And so Jesus will be the one Lamb of God for them. Thus the exhortation here is to believe in Jesus, the Savior of all. As the author of Hebrews declares: "Today, if you hear his voice, do not harden your hearts…” (Heb 3:7–8). Let us be among those who have hearts that are open to believe in—to trust in Jesus.